大般涅槃經義記 6.161

6.161

解應供中，先問、後解。解中有五，前三就其自德說應，後二就其化他說應。就前三中，初一通舉一切世法，明佛應斷；次一就前一切法中簡取四魔麁重之過，明佛應斷；後一就前四魔之中簡取煩惱增上重惡，明佛應斷。就後二中，初一明佛應化眾生，後一明生應供如來。正遍知中，先問、後釋。釋中有五，前之四番明大異小，後之一番舉小顯大。就前四中，初二明其捨邪歸正，前句明捨四倒煩惱，後句明捨苦行邪業。「正名苦行」釋其正也，苦行正見外道所修，是故名正；又此苦行正是苦因，故名為正，「遍知苦行定有苦果」明佛離也。次一復次捨凡入聖，「正名世中」舉其正義，斷常世邊，非斷非常是世間中，中故稱正。

In explaining Arhat, there is first an inquiry and then an explanation. In the explanation there are five: the first three explain 'worthiness' in terms of his own virtues, and the latter two explain 'worthiness' in terms of transforming others. Among the first three, the first generally raises all worldly dharmas, explaining that the Buddha ought to sever them; the next singles out the coarse and heavy faults of the four māras from among all the preceding dharmas, explaining that the Buddha ought to sever them; the last singles out the predominantly heavy evils of defilements from among the preceding four māras, explaining that the Buddha ought to sever them. Among the latter two, the first explains that the Buddha ought to transform sentient beings, and the latter explains that beings ought to make offerings to the Tathāgata. In Samyaksambuddha, there is first an inquiry and then an explanation. In the explanation there are five: the first four rounds explain how the great differs from the small, and the last round raises the small to reveal the great. Among the first four, the first two explain his abandoning the crooked and returning to the correct: the former clause explains abandoning the defilements of the four inversions, and the latter clause explains abandoning the crooked karmas of ascetic practices. 'Correctly termed asceticism' explains its correctness: ascetic practices are practiced by non-Buddhists of correct view, therefore they are called 'correct'; furthermore, this asceticism is precisely the cause of suffering, hence it is called 'correct'; 'fully knowing that ascetic practices certainly have suffering as their fruition' explains the Buddha's abandonment [of them]. The next round explains abandoning the ordinary and entering the noble: 'correctly termed the middle of the world' raises its correct meaning: severance and permanence are the worldly extremes; neither severance nor permanence is the middle of the world, and being in the middle, it is called 'correct'.